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V ol. X Y III


No. 1

We wish the W atch Toweb readers, all and everywhere, a
very happy New Year— 1897. And whether or not they get
the fulfillment of our wish depends almost exclusively upon
themselves, individually,— in the cases of those who belong
fully to the Lord, by a full heart consecration, a full selfsurrender to his will, as expressed in his Word.
Circumstances may change, hopes or health may fail,
trusted friends may become cool or even become enemies,
poverty and lack of life’s necessities may stare some in the
face; yet none of these, nor all of them, should they fall
to our lot, need hinder the true Christian from having a happy
To the worldly this will be both impossible and incompre­
hensible; for the world has no sources of comfort and peace
and joy other than the creature-comforts of the present life.
When deprived of these they have nothing but misery and
despair; and these evils are only increased as knowledge and
refinement increase the appreciation of earthly good things.
Hence the remarkable increase of suicides in recent years,
especially in the most civilized lands, and wherever civiliza­
tion extends;— for instance, in Japan, where it is said that
the average of suicides per year is over seven thousand. Re­
specting suicides here and in Great Britain the Rev. P. S.
Henson, D. D. (Baptist) of Chicago said recently in a ser­
“ There never was such unrest in the world as now. The
old world is threatened with an upheaval. What is the
matter with New York and Chicago? Humanity is not con­
stituted to be satisfied. People are going mad faster than
you can build mad-houses to put them in. In London the
suicides number ten a day [3,600 a year], New York is not
much better. There was never such unrest. What the world
wants, the rich want, all classes want, is Jesus Christ.”
But the child of God has other than earthly friends and
joys and hopes and prospects. He is rich, whatever his out­
ward condition may appear; rich in the fact that his debt of
sin has been paid for him ; rich in the assurances of God’s
Word that his present experiences are all under the super­
vision of divine wisdom and love, and are all being overruled
for his highest good (Rom. 8 :2 8 ); rich in joy and hope
through the present trials and experiences faithfully and pa­
tiently endured. God is preparing him for future honors,
and so he is enabled to reckon those trials which once would
have utterly crushed him as “ light afflictions which are but
for a moment,” and which, faithfully accepted, “ will work
out a far more exceeding and eternal weight of glory.” Thus
he looks, not at the transitory things that are seen, but at
the invisible and eternal things. Thus, like Moses of old, he
endures as seeing him who is invisible, a present help in every
time of trouble. Whatever he may possess of earthly luxury
and comfort he accepts with gratitude, realizing himself not
more deserving than millions less favored. Whatever he may
lack, he reflects that the faithful of every age have been re­
quired to “ endure hardness as good soldiers,” and that our
blessed Saviour and his noble apostles, in choosing the course

of faithfulness to the truth, denied themselves and endured
hungerings, thirstings, privations and- loss of friends, and yet,
though poor, they made many rich (2 Cor. 6:10) with the
true riches of grace— “ godliness with contentment,” “ great
gain,” which the world can neither give, nor take away. In
every condition these may hear the Word of God saying,—
“ All things are yours, . . . . for ye are Christ’s, and Christ
is God’s.”
“ Why should the children of the King
Go mourning all their days?”
The Christian’s secret of a happy life lies in his knowing
and trusting the heavenly Father and the heavenly Bride­
groom. Even worldly physicians, skeptics, are coming to rec­
ognize the fact that the peace of God ruling in and keeping
the heart is not only an excellent medicine, but a great
preservative of health. How many, looking back, can see
that not only their spiritual but also their physical health
has improved since they found the Lord “ a very present help”
in time of trouble! If they had nervous troubles which for­
merly caused them sleepless nights and haggard looks, and
which almost unfitted them for life’s duties and responsibilities,
they have doubtless found some improvement since they have
heard the voice saying,—■
“ Cast all your care upon the Lord, for he careth for
you.” — 1 Pet. 5:7.
“ Behold, what manner of love the Father hath bestowed
upon us, that we should be called the sons of God.” — 1
John 3:1.
“ Like as a father pitieth his children, so the Lord pitieth
them that fear [reverence] him.” — Psa. 103:13.
“ Be of good courage, and he shall strengthen your heart.” —
Psa. 31:24.
“ The Lord is my Shepherd, I shall not want . . . . his
goodness and mercy shall follow me all the days of my life,
and I shall dwell in the house of the Lord forever.”— Psa. 23 :6.
True, the exceeding great and precious promises of God’s
Word may not hinder us from feeling pain, but they will mod­
ify the pain and its frequency. Physicians are of one opinion
on this subject, that the mind, the brain, the nervous center
of our being, exercises a great influence over all of our physi­
cal sensations, either an aggravating or a pacifying influence.
Truly did Solomon, the wise, say that the Lord’s word is a
valuable “ medicine.” — Prov. 3:8.
But we have said that these blessings come through know­
ing and trusting God: some fail to get the blessings because
of a lack of knowledge; others having the knowledge lack the
trust, the faith ; still others, and they are probably in the
majority among consecrated Christians, enjoy a small measure
of these blessings when they might have them in abundant
measure by a more thorough knowledge of God through his
Word (accompanied, of course, with obedience to the spirit
of their knowledge) and by the exercise of greater trust in
tho Faithful Promiser.
We exhort all the consecrated T oweb readers to join with
us at the beginning of the New Year, in a remembrance and

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Z I O N ’S


renewal of our covenant with the Lord,— to be obediently and
lovingly his, in thought, word and deed— and in harmony
therewith, and to the intent that we may enjoy his blessings
to our fullest capacity and under all conditions, let us put
on the armor of truth and righteousness; fastening the same
upon us with the graces of the spirit. As an assistance we
suggest as a text to be remembered and practiced daily, the
words of the Apostle Paul (2 Cor. 7 :1) —
“ Having therefore these promises, dearly beloved, let us
cleanse ourselves from all filthiness of the flesh and spirit,


A llegheny


perfecting holiness in the fear of the Lord.”— 2 Cor. 7:1.
And whoever would have success in carrying out the fore
going resolves should not only make the engagement at the
throne of the heavenly grace, but should at all times and
under all circumstances preserve the spirit of thankfulness
and prayer. As the Apostle expresses it, he should “ pray
without ceasing, and in everything give thanks.” For what
son is he that the father chasteneth not? If ye be without
chastisements and lessons, then are ye not sons. The heavenly
Father chastens for correction, every son whom he receives.


The W a to h T ow eb is the Editor’s general pulpit. As he
does not desire to preach to any except willing hearers, it is
as proper that the W a t c h T ow eb should stop at the end of
your subscription as that he should cease to be pastor of the
Allegheny Church if not selected in December, therefore, ex­
cept in very exceptional cases, the paper will be stopped at the

end of the subscription year. All who wish the T ow eb for
1897 should send word at once. The terms are so liberal as
to leave no excuse. It is provided free to the Lord’s poor
who send a card each year stating the fact. Those who can
pay later, will please send a card so stating.
By responding promptly you will save us much trouble.


A Brother writes: I have been in the habit of speaking
of the true church as spiritual Israel; recently the propriety
of so doing has been called in question by certain “ advanced
teachers” who claim that since the time of Rehoboam the
name Israel is Scripturally applied to the revolting ten tribes
only. I have looked up the question in Young’s Concordance,
but find nothing satisfactory. I cannot find that the term
Spiritual Israel is used a single time in the Bible. Please
give us some help on this question.
We reply: We are aware that there are a few who con­
fine the term Israel to the ten tribes which revolted from Reho­
boam and the two tribes (Judah and Benjamin) which up­
held him. And they have an object in so doing,— they have
a theory about the ten tribes having been “ lost,” and claim
that they have now “ found” them;— that the English-speak­
ing people of the world are the ten lost tribes— Israel. Earthly
patriotism, no doubt has much to do with the theory in those
who have not taken a strong enough hold upon the heavenly
citizenship. Although we also are Saxons according to the
flesh, yet we have learned that as there is neither Jew nor
Greek, bond nor free, male nor female, in Christ Jesus, so
there is neither French nor English, German nor Spaniard;
for all who are in Christ are one “ royal priesthood,” a holy
nation, a peculiar people, of which Christ is the Head. The
spread of British influence during the past century and a
half has indeed been remarkable; but let us not forget that
similarly Spain “ ran over the wall” three centuries ago, and
ruled much of North America, all of Central and South Amer­
ica, and many of the isles of the sea; and that her language
still dominates a tenitory almost or quite as extensive as
that in which English is the prevailing tongue. Did Spanish
prosperity prove them to be Israel ? If not, why should AngloSaxon prosperity be recognized as a foundation for such an
assumption ?
The endeavoi to uphold their theory (which is not even a
“ tiudition of the elders” ) seemingly blinds those who become
interested in it, so that they ignore, and apparently cannot see
the plain teaching of the Scriptures on this subject,— Israel.
The fact is that the phrase, “ ten lost tribes,” cannot be found
in the Bible; it can only be found in the writings of those who
have adopted the theory by which they are blinding themselves.
Nor i- the term, “ l o s t Isiael,” nor any analogous expression,
found in the Soriptmes. The expression, “ lost sheep of the
house of Isiael,” twice U sed by our Lord (Matt. 1 0:6 ; 15:24),
has no lefcience to lost tribes, but to individuals who had
wandeied from the Lord and were lost in the wilderness of sin
and darkness.
As is well known to Bible students, there was a split in
the twelve ti ibes for four hundred years,— ten tribes separat­
ing from the king’s tribe, Judah, on the ground of kingly
It was natuial enough that at the time of the revolt of
the ten tribes the name Israel should be held by the majority,
while Rehoboam’s kingdom was naturally known as Judah, the
name of his tribe, which constituted the majority of his sup­
porters,—the tribe of Benjamin being very insignificant in
numbers. This distinction continued for several centuries—
until the captivity of Babylon. The ten tribes were captured
first, and their people scattered throughout Babylonia; the
two tribes (Judah and Benjamin) were captured later, and
were similarly scattered in Babylon. From that time the
pride and rivalry between the two divisions of Israel grew
less and less. Common adversity made them feel their kin­
ship again, and the name Israel became, as at first, the com­
mon name for “ the whole house of Israel.”


If in the Old Testament writings which recount the re­
turn from the Babylonian captivity we find the returning ones
no longer recognizing themselves as two nations (Judah and
Israel), but, on the contrary, find the whole people spoken
of as one, and called “ Israel,” “ the twelve tribes of Israel,”
etc., it is proof positive that the two sticks (representing the
divided people— Ezek. 37:16, 20) had become reunited in
Babylon before the return from the Babylonian Captivity. In­
deed, as already shown,* the proclamation of King Cyrus
releasing the captivity proves that at that time the petty
jealousies between the two divisions had subsided, and that
the two parts had again become one nation with the common
name Israel; for the proclamation ignored Judah entirely,
and was to all the people of the Lord God of Israel. And, as
already shown,* people of various tribes did return to Pales­
tine, although the tribe of Judah appears to have been spe­
cially loyal to the city and land; probably because to that
tribe belonged the kingly promise, and because the “ scepter”
of influence, by divine intention, was to remain with that
tribe until “ Shiloh” should come. Besides, the ten tribes had
gone into captivity more than one hundred years earlier, and
their children had become more settled and rooted in the
various parts of Media and Babylon than the tribe of Judah,
a few of whose youth, who had seen the city of Jerusalem
and the temple, lived long enough to return. However, many
people— the vast majority— of the various tribes, including
Judah and Benjamin, although reverent toward God and his
worship, did not return to reside in Palestine. The total num­
ber of those who returned of all Israel was less than fifty-five
thousand, whereas we have reason to suppose that “ Judah”
numbered several hundred thousand at the time of the captiv­
ity, and the ten tribes still more.— See 2 Chron. 28:6, 8. 15.
Even before the captivity a fellowship had sprung up be­
tween the people of the two divisions, so that when Josiah.
king of Judah, instituted reforms, repaired the temple and
made the great Passover celebration, the remnant of the ten
tribes (for the mass had gone into captivity nearly a century
before) joined in the work of repairing, by contributing money,
etc., and joined in the feast of Passover at Jerusalem. (See
2 Chron. 24:9, 10; 25:18) And at a still earlier date the
piously inclined of the ten tribes left their king and allied
themselves with the tribe of Judah, and were known as “ Jews.”
— 2 Chron. 15:9.
The record of the return from the captivity is given by
Ezra and Nehemiah; and if the breach were not already healed
it would show itself in their accounts. But as Cyrus set free
“ all the people of the God of Israel,” so the records show
that Ezra and Nehemiah and the people regarded themselves
as Israel. Let each one prove this for himself, by turning to
and noting their use of the words “ children of Israel,” “ people
of Israel,” “ tribes of Israel,” “ all Israel,” and the offering
of sacrifices for all Israel, according to the twelve tribes, in
the following passages:—
Ezra 2:2, 59, 70; 3:1, 11; 4 :3 ; 6:16, 17; 7:7, 11, 13, 28;
8:25, 35; 10:5, 10.
Nehemiah 1 :6 ; 2 :10 ; 7:7, 61, 73; 9:1, 2 ; 10:33, 39; 11:3,
20; 12:47; 13:3, 18.
And Was Not Lost In the Days of Oar Lord and the Apostles

The term, “ lost sheep of the house of Israel,” twice used
by our Lord (Matt. 10:6; 15:24) most positively contradicts
the theory that the ten tribes were lost in the days of our
Lord’s first advent; and also contradicts the thought that the

[2 0 8 4 ]

* See M il l e n n ia l D a w n , V ol.


Chap. 8.

January 1, 1897

Z I O N ’S


term “ Israel” now belongs to the ten tribes only. Read the
passages cited, and see that the “ lost sheep” were individuals—
not tribes, and that Israel was not lost, because Christ had
come to the only Israel whom he recognized, and, with his dis­
ciples for three and a half years, he went through “ the cities
of Israel” seeking therein “ the lost sheep of the house of
Israel.” — Matt. 10:23.
That the term “ Jew” had come to be synonymous with
the term “ Israel” is proved by the fact that those terms are
repeatedly used interchangeably. For instance, Pilate wrote
for the cross— “ Jesus, the King of the Jews” ; while the
soldiers and others mocked, saying, Let Christ, “ the King of
Israel,” come down from the cross.— See Matt. 27:42; Mark.
Nathaniel was an “ Israelite indeed,” and his testimony to
our Lord was, “ Thou art the King of Israel.” (John 1:47-49.)
The people never thought about a king of Judah, but rather,
when the Lord rode on the ass as King in fulfilment of the
prophecy of Zechariah, the people strewed the way with palm
branches, etc., shouting, “ Blessed is the King of Israel.”
(John 12:13) Neither were the disciples thinking of Judah
as a kingdom; for they asked the Lord, “ W ilt thou at this
time restore again the kingdom to Israel?” And talking over
the matter on the way to Emmaus they said, sorrowfully and
disappointedly,— “ We trusted that it had been he which
should have redeemed [recovered, delivered] Israel.”
24:21; Acts 1:6)
Is it reasonable to think that these all
erred in their choice of language and said Israel but meant
Judah? No! but it is proof positive that they recognized no
“ lost” tribes, but a reunited Israel— part “ dispersed among
the Gentiles,” but coming to Jerusalem occasionally to keep
the national festivals, and part at home in the land of Israel,
in the cities of Israel, also trodden under foot by the
The angel, when directing Joseph to return from Egypt
with Mary and the infant Jesus, said, “ Go into the land of
Israel.” And the Apostle Matthew says, “ He arose, and . . . .
came into the land of Israel.” (Matt. 2:20, 21) Were the
angel and the apostle mistaken? What would they answer
present-day teachers who would say to them, “ You were mis­
taken, the land of Israel was then Great Britain and Ire­
land, and the savages of those islands were the true Israelites,
and they had the only genuine king of Israel represented in
‘King Fergus’ or some of his posterity, and today represented
by Queen Victoria?”
John the Baptist, when introducing Christ, declared that
his ministry was to Israel. (John 1:31) His ministry surely
was to the Jews; and if they are not Israel John was mis­
taken and told an untruth; yet the power of God was upon
him from his mother’s womb, and there never was a greater
(Luke 7:28; Matt. 11:11)
If John erred, how
great a prophet must he be who could be relied upon to cor­
rect him?
Our Lord sent his disciples throughout Palestine to seek
“ the lost sheep of the house of Israel,” and he went also
himself to “ all the cities of Israel,” and when commending the
faith of the Gentile centurion, he said, “ I have not found so
great faith,— no, not in Israel.” And, addressing Nicodemus,
he called him “ a ruler in Israel.” Was our Lord mistaken?
Had he missed the place in not going to the British isles? Or
shall we not conclude that those who would pervert these plain
testimonies of Scripture to support a theory are greatly mis­
taken? “ Let God be true!”



Jews, in the crucifixion of Christ; and proves to whom the
name Israel belongs in prophecy.
All the apostles were together when “ all the senate of the
children of Israel” convened, and Gamaliel, a leading doctor
of the law (of whose pupils Saul of Tarsus was one), a man
noted among the people for his learning, showed that if Israel
were lost he did not know of it, for he said to all the senate
of the children of Israel, not, Ye men of Judah, but, “ Ye
men of Israel,” etc.— Acts 5:21, 35.
The Apostle Paul, one of the learned men of his day,
and one of the most exact and logical men of any day, did
not know of it if the ten tribes were “ lost,” and surely thought
quite the contrary, as is proved by the following statements of
his respecting Israel:
He went to Antioch in Pisidia— among the Gentiles— and
had no trouble in finding the “ dispersed” Israelites, “ the
twelve tribes scattered abroad,” and their synagogue; and
getting opportunity to speak to the people (being recognized
by the ruler of the synagogue as a man of education) he said,
“ Men of Israel, and ye [Gentiles] that fear God, give audi­
ence : The God of this people of Israel chose our fathers; . . . .
God according to his promise raised unto Israel a Saviour,
Jesus, when John [the Baptist] had first preached before his
coming [manifestation] the baptism of repentance to all the
people of Israel.” (Acts 13:16, 17, 23, 24) In verses 43, 45
and 50 these “ men of Israel” are called by the common name
by which all Israelites are known today; namely, Jews. And
it is worthy of note that, while a small band of Jews recently
returned to Palestine claim to be of the tribe of Dan and an­
other band claim to be of the tribe of Gad, yet, as a rule, the
Jews today do not know from which of the twelve tribes they
spring— so completely have the twelve tribes amalgamated into
one nation.
When Paul returned to Jerusalem after several years ab­
sence among Gentiles, and especially among the people of
Israel scattered abroad and dwelling everywhere among the
Gentiles as today, he went into the temple and was recognized;
and a tumult was raised by a man crying out: “ Men of Israel,
help!” etc. (Acts 21:28) That Jew evidently thought the
same as all the rest, that Israel was again a united nation,
and that all Jews were now, as before the rebellion,— “ men
of Israel.”
When Paul pleaded his cause before King Agrippa, he
said, “ I think myself happy, King Agrippa, because I shall
answer for myself this day before thee, . . . . especially be­
cause I know thee to be expert in all customs and questions
which are among the Jews.” When therefore he said, “ Our
twelve tribes instantly serving God, day and night, hope to
come” to the promises which God made to our fathers, it
proves conclusively that neither the Jewish scholar and lawyer,
Paul, nor the well-informed Roman governor had any knowl­
edge of the ten tribes being longer separated from the two
tribes; nor did they know that the ten tribes were “ lo st;” nor
did they in any manner or degree recognize the then heathen
savages of the British isles as any part of the twelve tribes;
for of the latter he expressly says, that they were serving
God and hoping in the promise made to Abraham, Isaac and
Jacob. (Acts 26:2, 3, 7) The Epistle to the Hebrews was
written to those same “ twelve tribes instantly serving God”
and hoping; especially such as were Israelites indeed and had
accepted Christ: it is applicable therefore also to all those
who from among the Gentiles have been grafted into the
promises of God to Abraham, by union with Christ, the true,
faithful “ seed.”
Similarly, the Epistle of James was ad­
The Apostle Peter on the day of Pentecost, preaching the
dressed to the “ twelve tribes scattered abroad.” — James 1:1, 2.
gospel under the influence of the holy spirit, addressed him­
In his epistle to the Romans the Apostle Paul has much
self to the Jews, saying, “ Ye men of Israel, hear these words:
to say about Israel having rejected Christ and thus having
Jesus of Nazareth, a man approved of God among you by
brought blindness upon himself, unquestionably referring to
miracles and wonders and signs, which God did by him in
the rejection and crucifixion of Christ by the Jews, “ all
the midst of you, as ye yourselves know: him . . . ye [men
Israel.” He points out that so it was foretold by the prophets,
of Israel] have taken, and by wicked hands have crucified and
and thus shows that the prophets are in accord with this ful­
filment; and that they, when speaking of Israel, have no refer­
slain............ Therefore, let all the house of Israel know that
ence to our savage forefathers who, when found by “ Saint
God hath made that same Jesus, whom ye [men of Israeli
Patrick” and “ Saint Augustine,” were totally devoid of knowl­
have crucified, both Lord and Christ.” — Acts 2:22, 23, 36.
edge of Jehovah, and of Moses and the law, and of David, and
John was with Peter at the healing of the impotent man,
a few days after the above discourse, and therefore joined in
of Solomon, and of the prophets, and of all expectation of a
the statement,— “ Ye men of Israel, why marvel ye at this?”
Messiah. Such total ignorance and forgetfulness are not supposable in any people, even in longer period;— much less in
(Acts 3:12) The same two were together preaching a few days
later, when they were arrested and agreed in the testimony
Israelites who never lose their respect for Abraham and cir­
cumcision, nor for Moses and the law— even when they be­
of Peter recorded in Acts 4:8, 10: “ Peter, filled with the holy
come “ free-thinkers.”
spirit, said unto them, Ye rulers of the people and elders of
Israel, . . . . be it known unto you and unto all the people
The Apostle then proceeds to show that it is the same
of Israel,” etc. Evidently these apostles knew nothing about
Israel that was blinded because of rejecting Christ that is to
any “ lost ten tribes” nor of any other people than the Jews
be saved from that blindness at the second coming of Christ.
entitled to the name Israel. Further along, verse 27, a
(Compare Rom. 9:27, 31-33; 10: 1-3; 11:2, 7, 15, 24-28) Is
prophecy which specifies Israel is quoted as fulfilled by the
it supposable that if there were another Israel recognized by
III— 12


Z I O N ’S

(8 -4 )


the holy Spirit and the Apostle they would have been ignored
in the comprehensive statement of the entire plan of God
from first to last, given in this wonderful and logical Epistle
to the Romans? It is not supposable!
Furthermore, the Israelite according to the flesh who would
lay claim to anything under God’s covenant with Abraham
must indicate his adherence to that covenant by observing
the ordinance of circumcision. If, therefore, it could be proved
that the Anglo-Saxon people have any Israelitish blood in
their veins (and we deny that this has been proved), we
may know that from the time they failed to perform the
Israelitish ordinance of circumcision, that long they have
been cut off from all share in the promises made to Israel.
The law on this subject is found in Genesis 17:14 and is very
explicit. It says: “ The uncircumcised man child . . . . shall
be cut off from his people [from Israel— shall no longer be
an inheritor of the promises made to Israel; for in neglect­
ing thus to indicate his fealty to the covenant]; h e h a t h

So then, if it could be proved that the Anglo-Saxons are
descendants of Abraham (which we deny), it would avail
nothing for them; for, having been uncircumcised for two
thousand years, or as far back as their history extends, the
covenant of God would be broken, so far as they were con­
cerned, and they could inherit nothing under it. Neglect of
circumcision by an Israelite constituted him an alien, a
foreigner to the covenant of promise— a Gentile.
Our conclusion, therefore, respecting the blessing upon
the Anglo-Saxon people is that, whoever their fathers may
have been, they have no hope for any divine favor or blessing
as Israelites according to the flesh; for such they are not.
Their blessing has resulted from the fact that some of them
became members of the body of Christ— the higher, the
spiritual Israel; and that a larger number have been blessed
thiough the influence of these, and become members of “ the
household of faith ;” and that in general the light of the
gospel, and the spirit of liberty which it always induces, has
been shed abroad abundantly upon that people— bring with it
great responsibilities, as well as great blessings.

Freed from some false conceptions on the subject, we come
now to our correspondent’s principal question— “ Is there a
spiritual Israel which has taken the place of natural Israel?
And, if so, Why cannot I find frequent references to her in
the Scriptures ?”
We answer, There is a spiritual Israel, but she has not
taken the place of the fleshly Israel: her hopes are spiritual,
not earthly; they are built upon heavenly or spiritual promises,
not upon earthly promises: they are therefore called by the
inspired writers “ better promises.” Nor does spiritual Israel
desire to take the place of fleshly Israel: rather, she rejoices
that, although fleshly Israel for the past eighteen centuries and
more have been treated as enemies of God and blinded, for
spiritual Israel’s sake, yet the time is coming when she
(fleshly Israel) shall obtain mercy through spiritual Israel’s
mercy and inherit the chief earthly blessing as the natural
Seed of Abraham, when spiritual Israel, with Christ Jesus
her Lord, shall have been exalted to heavenly glory.— Rom.
Some who see that Christ and his church, “ his body” or
“ bride.” constitute the real seed of promise (Gal. 3:16, 29)
are blinded to the fact that there is also an earthly “ seed”
which through Christ shall inherit earthly good things of
divine favor, and be used also in blessing all the families of
the earth; as earthly representatives of the spiritual (seed)
Israel. During this Gospel age the “ elect” church is consti­
tuted the seed by being joined to Christ Jesus as his bride
or joint-heir. During the next age fleshly Israel will be fa­
vored v ith the opportunity to be the first-born of the children
of Christ— who, as “ the man Christ Jesus,” gave his human


A llegheny , P a.

life for them and for all of Adam’s race; and will give the
human life, thus purchased, to all who will receive it (by
restitution) under the New Covenant— “ to the Jew first.”
There is the best of reasons, therefore, for the holy Spirit
by the apostles not wholly appropriating the name Israel
to spiritual Israel: it will be wanted later on by the natural
seed. We do, however, find just what we should expect
with a proper view before our minds; namely, the sugges­
tion that the Gospel church is the higher Israel, the spir­
itual, which gets blessings which natural Israel never pos­
sessed, but which she was given the first opportunity to
possess, and failed to obtain through unbelief and lack of
consecration.— See Rom. 11:7; 9:31, 32.
For instance, the Apostle (1 Cor. 10:18) mentions the
customs of the Jews, and calls them “ Israel after the flesh,”
which implies a spiritual Israel, or Israel after the spirit;
especially when he draws a comparison, as here, between
their customs and our higher, more spiritual customs and
arrangements. Again (2 Cor. 3:7, 13-18) he refers to
Israel’s Law Covenant and Israel’s mediator, Moses, and
the vail he put on to hide the glory, and shows that those
who are only fleshly Israel are still hindered from seeing
anything more than the vail, the outward, the ceremonial,
while we (spiritual Israel) may see with open face the
glory of the Lord, and be changed into the same glory as
his joint-heirs. “ Nevertheless,” the Apostle declares, “ when
it shall turn to the Lord, the vail shall be taken away”
from the eyes of Israel after the flesh;— after spiritual
Israel has been selected and changed to the Lord’s glory.
Again (Gal. 6:16) the Apostle evidently refers to spiritual
Israel, when he speaks of “ the Israel of God.”
(Eph. 2:12, 13), writing to the church concerning the time
when they were Gentiles, he says: “ At that time ye were
without Christ, being aliens from the commonwealth of
Israel, and strangers; . . . . but now . . . . ye . . .
made nigh by the blood of Christ.” This means that by
God’s grace the middle wall of partition has been broken
down, and that the new creatures in Christ are made sharers
of those spiritual blessings and opportunities first offered
to fleshly Israel. Indeed, that we get the choicest portion
of blessing proffered to fleshly Israel is clearly stated by
the same writer.
(Rom. 11:17-24)
He describes our re­
lationship to the promises under the illustration of an
olive tree, whose natural branches have been broken off, and
into which wild olive branches have been grafted, and whose
natural branches may yet later be reengrafted. The Gospel
church, as the engrafted branches, are partaking of all the fat
and richness of the root— the Abrahamic promise. Evidently,
then, these engrafted branches constitute spiritual Israel.
Besides, have we not on a higher or spiritual plane all
that Israel after the flesh ever had? They came under a
covenant with God— the Law Covenant sealed with the blood
of bulls and goats: we come into covenant relationship to
God under the New Covenant* sealed with the precious blood
of Christ. They had a mediator between God and them—
Moses: we have a better “ Mediator between God and men—
the man Christ Jesus, who gave himself a ransom for all.”
They had typical sacrifices for sins: we have the “ better
sacrifices” — the real, efficacious sin-offering.
They had a
priesthood under a high priest, and holy places made with
hands, with their vails, candlestick, table of shew bread
and a golden altar and incense and a mercy seat: we have
the realities therein typified; for the fullness is of Christ
(Head and body), the antitypical “ Israel of God,” the
“ royal priesthood,” the promised seed of Abraham, Isaac
and Jacob. We might multiply such proofs which clearly
identify the true church as the higher or spiritual Israel,
but more is unnecessary. He that hath an ear to hear,
let him hear!
* See June 15, 1919, issue, for critical examination of New Covenant.

Come, let us anew our journey pursue,
Roll round with the year,
And never stand still till the Master appear.
His adorable will let us gladly fulfill,
And our talents improve,
By the patience of hope, and the labor of love.

Our life, as a dream, our time, as a stream
Glides swiftly away,
And the fugitive moments we would not delay.
Haste, haste ye along, dark moments be gone,
For the Jubilee year
Rushes on to our view, and its dawn is now here.

0 at close of our day may each of us say,
“ I have fought my way through;
1 have finished the work thou didst give me to d o !”
O that each from his Lord may receive the glad word,
“ Well and faithfully done!
Enter into my joy, and sit down on my throne!”
[2 0 8 6 ]

— Charles Wesley.

“ Thine eyes shall see the king in his beauty: they s all behold the land that is very far off.” — Isa. 33:17.
It is always the part of wisdom to regard the present
from the standpoint of the future, and to regulate the con­
duct of the present with a view to worthy future possi­
bilities. Any other conception of life, or any other course
in life, is unworthy of the dignity of man and dishonoring
to his Maker who endowed him with those mental qualities
of reason and judgment which, if used, place him far above
the plane of a mere animal life of present gratification.
The beasts that perish may indeed properly live for the
present only, but not so man who was created in the image
of God, and with the possibilities of eternal life and ever­
lasting bliss before him. Howbeit, though that image was
marred by the fall, yet, having been redeemed from the
fall, the full restoration of that image is made possible
by the assistance of divine grace; and it is only in the
endeavor, in harmony with the divine directions, to regain
that image, by daily overcoming sin, that true manhood
can be reasserted and maintained. Otherwise, if any man
persist in ignoring the future possibilities of worthy man­
hood, and, like the beasts that perish, live only for present
gratification, then, like the beasts, he too will be esteemed
of God unworthy of eternal existence, and must die. This
verdict, however, will not be passed upon any until divine
love and mercy and discipline have utterly failed to impiess upon the heart a true sense of the dignity of man­
hood, and the obligation of honoring God in rising to that
dignity by his assisting grace.
But here the question arises, How far into the future
shall we look to find the standpoint from which to view
and properly estimate the things of the present? That,
we answer, must depend upon circumstances. In some in­
stances we need to look only an instant ahead; while in
others a week, or a year, or a few years, as indicated by
the time necessary to develop the project. In infancy we
learn by experience to look just a short distance ahead,
reasoning that it is best not to put the hand into the fire,
because the fire will surely burn again, as it did yesterday;
that this or that disobedience will bring the censure of
parents or teachers, while the opposite will bring approval;
and by and by childish plans are formed and carried for­
ward with a view to anticipated results in the near fu­
ture. In maturer years wider plans are formed with a view
to desirable results a few years hence; as, for instance,
plans for fame, or fortune, or for the good of others— the
training up of children to noble manhood and womanhood,
In all this there is a measure of wisdom; but the man
whose thought and planning, either for himself or others,
is based upon the standpoint of the future of this life only,
is not a wise man in God’s estimation, however wise he
may appear in the eyes of his fellowmen; as it is written,
“ The wisdom of this world is foolishness with God.”
Cor. 3:19)
It is not, therefore, the standpoint of the
future of this life only that should be a criterion of present
valuation with those who would be truly wise, but the stand­
point of a possible destiny in the life which is to come,
and which may be eternal if we so wisely and prudently
conduct ourselves as to prove worthy of eternal life. It is
to the future standpoint of a possible eternal life and
blessedness and to the glorious consummation of the divine
plan, that the Scriptures invite the attention of all the peo­
ple of God.
We are shown that God has a wise and
benevolent plan for all his creatures, both in heaven and
in earth; that the plan is wide and deep, requiring ages
for its fulfilment; that the victory of that plan is assured;
that it will culminate in that glorious victory at the end
of Christ’s Millennial reign; and that its victory will be
the victory of truth and righteousness.
The truly wise man is the man who takes all this into
account, accepting by faith all of the divine revelation con­
cerning it, who, in this faith, makes and pursues all his
plans, both for himself and others, with the ends of ulti­
mate victory and eternal life in view; and who therefore
seeks daily to become more and more established and con­
firmed in righteousness.
Such a man the Prophet Isaiah describes as one that
“walketh righteously, and speaketh uprightly; that despiseth
the gain of oppression [refusing to be profited by any un­
righteous scheme] ; that shaketh his hands from holding
of bribes [that cannot, by any consideration, be bribed to
do evil], that stoppeth his ears from hearing of blood [from
any scheme of oppression that would cause a brother’s blood
to cry unto God for vengeance], and shutteth his eyes from
seeing evil Tfrom beholding evil approvingly, or with quiet
acquiescence].”— Isa. 33:15.

Such a course of conduct is one squared by those prin­
ciples of truth and righteousness to which ultimate victory
is assured through Christ, whose reign of righteousness will
fully establish them in the earth, so that the will of God
will then be done on earth as it is done in heaven. Such
a man, the prophet further assures us, is fireproof even in
this day of trial, when the fire is trying every man’s work
of what sort it is. He shall dwell in the midst of the de­
vouring fire and the lasting burnings of this day of wrath,
which shall burn until all opposition to God and his righteous
way is consumed.
(Isa. 33:14) And not only shall these,
like the three Hebrews in the fiery furnace, come out of
the flames without even the smell of fire upon them, but they
shall come out of every such fiery trial triumphantly. “ He
shall dwell on high [in the place of divine favor] : his place
of defense shall be the strongholds of rocks [in the Rock
of A g e s]: bread shall be given him, his waters shall be
sure;” for “ no good thing will God withhold from them
that walk uprightly,” even in this present life while the}
tread this valley of humiliation and vale of tears.— Vs. 16;
Psa. 84:11.
It is to these, also that the words of our text are ad­
dressed: “ Thine eyes shall see the king in his beauty: they
shall behold the land that is very far off.” “ The land that
is very far off” is not visible to the natural eye; but to the
eye of faith, looking through the telescope of God’s Word,
it is a glorious vision. There is the King in his beauty
reigning in power and great glory, and with him all his
elect, crowned at his side. There is the happy condition
brought about by the victory of truth and righteousness,
when all tears are wiped away. There the will of God is
done on earth as it is done in heaven, and peace and ever­
lasting joy are upon all heads. There the hitherto desert
earth blossoms as the rose; for there is no more curse. And
there the lion and the lamb shall lie down together, and a
little child shall lead them; and there shall be nothing to
hurt nor to offend in all that holy kingdom.— Isa. 11:9.
Oh, what a vision of rest and peace, of glory and bless­
ing, of joyful fellowship, of deathless love, of unsullied purity
and unending bliss!
Who, but. those who have caught a
glimpse of its glory, can estimate its power to inspire to
holy zeal, to earnest endeavor, and to patient endurance of
all the losses and crosses of the path of discipline that leads
to it? It is no matter of surprise that not all who name
the name of Christ are filled with the inspiration of this
blessed vision; for but few, even of those who theoretically
know these things, really behold the vision, and by faith
realize that they have a place in it. Only those who do the
will of God can thus know of the doctrine— as a guide and
inspiration to the perfecting of holiness in the fear of the
Lord. Only such can really see afar off with a realizing
sense that what God hath spokerf he is abundantly able also
to perform. Only such can have the inspiration of such a
faith. If thou art a faithful doer of the Word of God, and
not a hearer only, then, even now “ thine eyes” of faith shall
catch the inspiration of the glory to be revealed, and thy
steps shall be quickened in the paths of righteousness.
The Apostle Peter reiterates the same truth in a nega­
tive form, when, after enumerating the virtues of the truly
righteous character, he adds,— “ but he that lacketh these
things is blind, and cannot see afar off.” (2 Pet. 1:8) That
is, he cannot see them as an inspiring and impelling power,
though he may know of them theoretically, and hold the
truth even in unrighteousness. (Rom. 1:18)
It is only
those who truly love righteousness, and whose daily walk and
conversation are therefore in harmony with the principles of
righteousness, who can be in any measure inspired with the
vision of faith of the ultimate victory of truth and righteous­
ness and its firm establishment in all the earth. Who is so
blind to the glories of righteousness as the man who is out of
harmony with any of its principles? Can he who glories in
oppression rejoice in the assurance that “ the oppressor shall
cease,” and that the gain of oppression shall perish? Can he
who despises the truth rejoice in the promise that the knowl­
edge of the truth shall fill the whole earth as the waters cover
the sea ? Can he who hates his brother rejoice in the assur­
ance that none shall have eternal life save those in whose
hearts is written the law of love ? N o ; to thus by faith behold
afar off the blessed land of rest and peace, all radiant with the
glory of the King in his beauty (Rev. 21:11, 23-25; 22:4, 5 ),
the heart must be in sympathy with that glory and that
beauty of holiness. No matter how much we may know about
it, we cannot thus see it, unless, as both the prophet and the
apostle assure us, we are lovers of righteousness— doers of
the word, and not hearers only.






There is a note of solemn warning in these words of the
Apostle, which all would do well to carefully consider; for
not only does he affirm that the one lacking righteousness
cannot see afar off, but he further states that he is blind—
blind even to things near as well as afar off. A little reflec­
tion will show how very true this is; for there is a philoso­
phy in the course of life which constantly tends either
toward ultimate perfection, or toward ultimate degradation
and ruin, according as the ways of righteousness or sin are
pursued. The two principles, good and evil, tend to exactly
opposite results, and their opposite fruits mature on the
philosophical principles of cause and effect. Consequently,
as the Apostle declares, only a blind man— a man mentally
blinded or deceived so that he cannot perceive the fruits that


A llegheny, P a

must inevitably result from his course— could expect ultimate
good results from an evil course of life. Such a one is
blinded by his prejudices and preferences: his judgment
is warped so that he cannot see ultimate results, being
infatuated with the present gratification of his desires.
Let all who now see the King in his beauty and the land
that is afar off continue to feast their eyes on the glorious
vision, that they may catch more and more of its blessed
inspiration, and let our treasure and our hearts be there.
And let us guard carefully against any perversity of will
which would so pervert the judgment as to hinder us from
continuing to see afar off, and so blind us both to present
and eternal interests.





■t a n . 10.— Acts 2:1-13.
■'They were all filled with the Holy Spirit.” — Acts 2:4.
Our last lesson contained a promise of the holy Spirit,
of gross perversion of the Word of God. And from the
the “ Comforter,” and instiuctcd the apostles and believing
abundance of the testimony against such a view and the ab­
brethren to tarry at Jerusalem until thus endued with power
sence of all testimony in its favor, it seems difficult to see
from on high for the work of the ministry, in harmony with
how their course can be anything short of a wilful “ wresting
the Lord’s commission, to preach the gospel to every crea­
of the Scriptures.”
ture. In that lesson we noted the methods adopted by our
And in view of the fact that some of those who thus
Lord to prove to the disciples his resurrection and the
pervert the divine Word, so as to make its testimony of none
change from human to spirit nature, and his ascension to
effect through their traditions and false theories, are seem­
the Fnthei in haimony with his declaration that he would
ingly earnest people, it behooves all who would not be blinded
go into a far country to be invested with his kingly au­
to rid their minds of everything in the way of prejudice in
thority, and would come again and receive his faithful ones
coming to the Word of the Lord; that we may see light in his
unto himself. Rome have endeavored to make of this Pente­
light and not confuse ourselves by our own or other men’s
costal outpouring of the holy Spirit upon the Church a ful­
darkness. How strange it would be indeed for the Apostle
filment of the Lord’s promise to “ come again.” But nothing
John in his great vision (Revelation), nearly sixty years
could he further from the meaning of the Lord’s words and
after this Pentecostal blessing, to be shown and to be com­
from the expectations of the apostles, as can be readily
manded to record for our information, symbolic pictures of
proved. While telling them that he would come again and
the events of this Gospel age, and of its close, and of the
receive them unto himself, he also told them that in the
second coming of Christ, and of the Millennial judgment, and
interim of his absence they were to preach the gospel to
of the final destruction of Satan and evil, and of the intro­
duction of the everlasting Kingdom beyond— how strange and
all the world, for a witness, before the end of this age. He
assured them that during this interim of his absence they
inconsistent all this would be if our Lord’s second advent
would suffer persecution and be despised of all men for his
took place sixty years before, and the beloved disciple John,
although blessed by the holy Spirit and especially inspired
sake; that they were incompetent for so great a work, and
therefore must not begin it until they would be endued “ with
to be an instructor of the church, were left in total ignorance
power from on high” — the promise of the Father, the evi­
of the truth and inspired to pray, “ Come, Lord Jesus;”
Come quickly!
dence of the Father’s acceptance, the foretaste of his bless­
ing. which shall be completed and fulfilled on the alorifica(2) It is not said that the holy Spirit came as a rushing
tion of the church in the Kingdom. (Rom. 8:23) The Lord
wind, but merely that a sound came, as of a rushing mighty
did not represent that the holy Spirit would be himself, but
wind. A wind is an invisible power, and so is the holy spirit
merely a power or influence emanating from the Father and
an invisible power. The choice, therefore, of a sound of
from himself.— Acts. 1:4, 5.
wind as a symbol of the holy spirit, and as a means for
drawing the attention of the apostles to the wonderful bless­
None of the apostles had the idea that the holy spirit
was the Lord, nor that its outpouring represented the second
ing coming upon them, was an apt one. We cannot think
what would have better represented the invisible power with
advent. Quite to the contrary, they spoke of this outpouring
as being only the “ earnest” or “ first fruits” of the spirit,
which they were imbued. The word “ spirit” is from the
very same Greek and Hebrew words as the words “ breath”
a divine blessing upon the church. The Apostle Peter in
preaching under the power of the holy Spirit, after declaring
and “ w ind:” not that the holy Spirit is merely breath or
wind, but that nothing else so well symbolises God’s in­
the death and resurrection of Christ, said, “ Therefore, being
visible power.
by the right hand of God exalted, and having received of the
Father the promise of the holy Spirit, he hath shed forth
(3-11) The cloven tongues, that is, the split or parted
this, which \e now sec and hear.”
(Acts 2:33) There is
tongues of light, like fire, which sat upon each of them, were
no intimation here that “ this” outpouring of the Spirit was
also evidently symbolic, representing illumination,— the in
the second coming of the Lord; hut to the contrary it is
telligence which comes through the holy Spirit. The holy
stated that the Lord at the time was highly exalted, with
Spirit might have come upon them with equal power with­
tl^e Father, and had shed forth this Spirit or power upon
out either the sound of rushing wind or the tongues of
his church; having received authority of the Father to shed
light; but these accessories were no doubt intended to help
it forth, by virtue of the atonement which he had accom­
the church to grasp the situation, to expect and to appre­
ciate the blessing then conferred and to make the matter
plished by the sacrifice of himself.
the more notable and satisfactory to them.
There could not he better proof that the apostles did
not understand the outpouring of the holy Spirit to be the
The number of believers who were together in the upper
second coming of Christ, the establishment of his Kingdom,
room at the time of the outpouring of the holy Spirit was
etc., than the fact that speaking under the influence of
about one hundred and twenty. They were all immersed in
this miraculous power, they continually and repeatedly ex­ the holy spirit, because the holy Spirit filled the house. But
horted the church to wait for and to expect still greater
whether or not the tongues of light rested upon any others
blessings at the Lord’s return, assuring them that what
than the apostles we cannot surely know.
It may have
they had already received was but a foretaste. Not merely
rested upon them only, by way of distinguishing them as
one of the apostles so points forward to the second coming
mouthpieces of the holy Spirit. Certain it is that in the
of Christ, but all of them without exception— Paul, Peter,
subsequent preaching with various tongues there seems good
Tames, Jude and John in their most earnest exhortations
reason for supposing that the apostles only preached; be­
point to the second advent of the Lord as the greatest hope
cause it was said of the speakers, “ Are not all these which
and inspiration for faith, courage, patient endurance and
speak Galileans?” We cannot suppose that the entire com­
hope, for the things that shall be brought unto us at the
pany of one hundred and twenty were all Galileans. It is
revelation of our Lord and Saviour Jesus Christ. Those
quite probable, indeed, that the majority of them were
expositors of Scripture, therefore, who endeavor to turn the
Judeans; but the eleven apostles were all from Galilee, and
attention of God’s people from the hopes set before us in
hence it is probable that they alone did the preaching; and
the gospel, of the “ glorious appearing of our Lord and
probable also that they alone had the manifestations of the
Saviour Jesus Christ,” so as to induce them to believe that
tongues of light in the upper room.
our Lord’s second advent took place at Pentecost, are guilty
The number of Israelites, otherwise called Jews, residing

1\NUARV 1, 1897

Z I O N ’S


in the surrounding nations “ dispersed amongst the Gen­
tiles,” where they were engaged in business, was much
greater than the number who permanently resided in Pal­
estine. Yet there was amongst them a reverence for the
Holy Land and the law; and the latter commanded an
assembling, at least representatively, at the Passover or at
Pentecost. In consequence great numbers came to Jerusalem
from the surrounding countries as representatives of fam­
ilies and communities to bear tithes and to offer prayers and
sacrifices at the temple, on these occasions. “ Prom a census
taken in the time of Nero, more than 2,700,000 were gathered
at the Passover, and still greater numbers came to Pente­
cost.” The larger numbers in attendance at Pentecost was
doubtless because this feast came in the Summer. These
gathered multitudes were not drawn from idle curiosity, but
were “ devout men.”
The countries from which many of them came are men­
tioned. and include a radius of several hundred miles and
the most enlightened portions of the world at that time.
Although Greek was the ruling language of that period in
official matters and amongst the learned, the majority of
the people evidently understood little more than their native
tongues and dialects, nor did the character of the worship
at Jerusalem make it necessary that they should be very
fluent in one language. They came together to worship



and to present offerings rather than to hear preaching. Yet
doubtless the Lord’s arrangement through Moses with refer­
ence to this feast had in view the very opportunities for
publishing the good tidings recorded in this lesson. The
miracle of speaking various tongues was appreciated by some
at least of these representatives of true religion throughout
the world. And the testimony of the apostles heard there
was no doubt carried to every quarter; if not in sufficient
power to convert to Christ, at least in sufficient measure to
prepare the way in some degree for the message which was
to be carried throughout the world by the apostles and be­
lievers in general who subsequently, as a result of persecu­
tion in Jerusalem, were scattered also and “ went every­
where” preaching the gospel.
(12, 13) Although the people mentioned were religious,
“ devout men,” it does not appear that the miracle of the
apostles speaking in various languages did more at first
than to excite curiosity in some, while with others it was
attributed to an evil influence— intoxication. Thus Satan,
who endeavored to calumniate our Lord as a “ wine bibber”
and possessed of Beelzebub, the prince of demons, would now
fain hinder the people from hearing the message of the Gospel
preached with the power of the holy Spirit sent down from
heaven, and accompanied with wonderful manifestations.
Then as now God’s people were traduced by “ devout men.”

J A N . 17.— Acts 2:32-47.
“ The promise is unto you, and unto your children, and to all that are afar off.” — Acts 2:39.

The major portion of the New Testament consists of writ­
ten addresses to the Lord’s people, and each Epistle shows
great order and ability in presenting truth logically and
forcefully. The Book of Acts, however, contains records of
several preached discourses, amongst which none are more
interesting than the one now before us for consideration.
Apparently the eleven apostles had been talking to little
groups of people, here and there, as they came together after
hearing of the miraculous manifestation of divine power in
connection with the Pentecostal blessing.
Whether the
apostles spoke each in a distinctly separate dialect and were
heard by different groups of different tongues, or whether
they spoke in one tongue and were miraculously heard and
understood in different tongues by their different hearers
we are not informed, but the miracle would be about equally
great either way, and the result the same. After being
charged with intoxication Peter seems to have become the
main spokesman and “ lifted up his voice,” and thus changed
the matter from private conversations by a number to a
public discourse by himself. He protested, not indignantly
but mildly, against the charge of drunkenness, in very rea­
sonable and logical form ; showing that it was too early in
the morning to suppose the apostles to be drunken. The
third hour would be what we term nine o’clock, a. m., and
would imply that the disciples had met quite early in the
upper room, and that after the blessing they immediately
improved the opportunity for letting the light shine out by
preaching the truth to the curious.
Peter immediately connected the outpouring of the holy
spirit with the prophecy of Joel, and connected this with
our Lord and his crucifixion and the prophecies concerning
him, pointing to his resurrection.— Acts 2:15-32.
(32, 33) After thus laying before them the basis of the
Gospel, the death of Christ, he most forcefully announces
that himself and all of the apostles were witnesses of the
fact that our Lord Jesus was not left in death, but the
Father had raised him up to life and exalted him to his own
right hand. Upon this, the only proper foundation of gospel
hope and preaching, the Apostle proceeded to build the dis­
course of this lesson and to account to the people for the
power of the holy spirit which they saw manifested.
(34, 35) Realizing that his hearers did not understand
the prophecy which he had just quoted from the Psalms
(Psa. 1 0:8), Peter proceeded to prove to them that David
could not have been speaking these words respecting himself;
but that his words were an inspired prophecy respecting the
resurrection of our Lord Jesus from the dead. In proof of
this he called their attention to what they would all very
readily admit; namely, that David was dead and in his
sepulcher: that David was not risen; that David had not
been exalted and made to sit at God’s right hand; and that
consequently someone else than David must have been meant;
and he proceeded to show that Messiah was referred to by
the prophet.
Very many Christian people are surprised when first they

notice this positive statement by the Apostle, that the be­
loved Prophet David is not in heaven: so used are they to
thinking of all the prophets as being now in heaven, instead
of remembering as is clearly pointed out in Heb. 11:39, 40,
“ that they without us should not be made perfect” — that
the ancient worthies will not receive the blessings which God
has provided for them, and intends to bestow upon them,
until first the Church, the bride, the body of Christ, has
been perfected with her Lord at his second advent.
The character of this discourse by the Apostle Peter is
not only worthy of notice and remembrance, but worthy of
imitation, by all who would preach the true gospel with
power. His discourse was not to the effect that this mani­
festation of power was the second coming of Christ and the
establishment of his Kingdom and glory; but to the very
contrary of this he shows from David’s prophecy that Je­
hovah said to Christ, David’s Lord and Master, “ Sit thou
on my right hand [that is, occupy the chief place of my
favor and power] until I make thy foes thy footstool.”
This implies that the heavenly Father has engaged to honor
the Son and to bring all things into subjection to him. In
his discourse the Apostle does not intimate that this has
already been accomplished and that all foes are overthrown,
but merely that the first step in this programme has been
accomplished; that Christ had suffered, that Christ had been
raised from the dead, that Christ had been exalted to the
right hand of power. This he emphasizes by saying, “ Let all
the house of Israel know assuredly that God hath made that
same Jesus, whom ye have crucified, both Lord and Messiah.”
Peter’s discourse was not about the stars, nor about the
leaves, nor about politics, nor about finances, nor about
eternal torment; but about the great central features of the
gospel, that Messiah had come, had suffered the just for the
unjust, and had been glorified and was yet to be recognized
Lord of all. Nor did he fail to point out the responsibilities
of the Jews before him, as a part of the nation, for the death
of Christ.
(37-41) The effect of this preaching, on a right theme
and in a direct and forceful manner, was the conviction of
some of his hearers that if these things were true they were
under a responsibility, and an inquiry as to what should be
their course. We look with intense interest to see whether
or not the Apostle advised them, as some preachers of today
would advise— that they come to a mourners’ bench and pray
and agonize and cry aloud to the Lord to receive them, while
he and the apostles gather around them and sing hymns and
pray also for them. We find nothing of this kind, nor do
we find the Apostle losing his senses and his argument and
logic in excited declamation without meaning, intended to
terrify the repentant ones. On the contrary, he proceeds
in the same earnest, logical manner as before to answer their
questions and to inform them, not that they need to urge
God to forgive them, but on the contrary, that God has
already provided forgiveness in Christ and is waiting and
ready to receive them, and that the proper steps for them

[ 2089 ]


Z I O N ’S


to take are (1) repentance, reformation of life, “ the turn­
ing over of a new leaf,” and (2) that as repentant believers
they be baptized in the name of Jesus Christ— thus conse­
crating themselves to him and to his service, and outwardly
and publicly acknowledging the same. And he assures them
that upon so doing they shall receive the gift of the holy
Spirit also. He points out that the promise of the holy
Spirit included them (as Israelites), and that the Lord
had specially called them, through the hearing and under­
standing of the truth, that they might become heirs of these
promises and recipients of this seal of acceptance.
The astounding fact that three thousand were converted
to the Lord, as the result of the Apostle’s clear presentation
of the simple facts and how they fitted to the prophecies,
is not to be accounted for by supposing that the holy Spirit
operated upon the hearers as well as upon the speaker;
for the holy spirit is never given to any except consecrated
believers. Nor are we to suppose that the Apostle spoke with
such an intensity of power as would of itself have produced
such results upon any congregation of hearers. The ex­
planation lies in the fact that his hearers were specially
“ devout men,” and the work of that day and of a succeed­
ing period was merely the gathering of the ripe grains of
“ wheat” from that nation, which had for over sixteen cen­
turies been the recipients of Divine favor with “ much ad­
vantage every way, chiefly in that to them were committed
the oracles of God.” The same Apostle and the other apostles
under the power of the same holy spirit and with probably
increased natural ability in the handling of the Sword of
the Spirit, the Word of God, did not subsequently succeed
in accomplishing similar results so far as numDers were
It is worthy of note also that the holy Spirit’s method
was not to send the apostles, when imbued with power, off
to heathen lands to preach to those who had never heard of
G od; but, on the contrary, divine providence so ordered
matters as to gather some of the most worthy Jews out of
every nation under heaven to the apostles, for the purpose
of hearing and being blessed with the truth. These “ strang­
ers” from various parts were all Jews, although their lan­
guage differed because born in foreign parts; furthermore,
it was not until about three and one-half years after this
that the Lord sent the good tidings beyond the Jews to


A llegheny , P a.

the Gentiles— Cornelius being the first Gentile convert.
So we hold that the present harvest message is now
sent primarily to the “ devout” of Christendom: and we
therefore seek and use the means provided for preaching
to these first, “ for the perfecting of the saints” rather than
neglect this work by going after those who can and will
be so much more successfully reached in the Millennium,
by the glorified church— the seed of Abraham in which all
the families of the earth shall be blessed.
(42-47) We cannot wonder that such a group of con­
secrated children of God, after being illuminated with the
holy Spirit of promise, felt an instinctive desire to be in
each other’s company; nor can we wonder at the unselfish,
loving spirit manifested in the arrangement that they should
have “ all things in common.”
No, such a course is only
what would suggest itself to all true Christians as a desir­
able one. Their zeal toward God is also attested by their
application to the study of the doctrines of Christ, their
daily prayers, etc. And this, as verse 47 informs us, re­
sulted in attracting others of kindred spirit to the truth.
Thus the Lord added to the church daily such as should be
saved,— such as were in a condition to be saved from the
blindness of their nation (Compare Rom. 11:25, 2 6 ): such
as were the “ wheat,” ready to be separated from the “ chaff”
and gathered into the “ garner” of the Gospel age, and away
from the “ fire” of trouble that presently came upon all the
“ chaff” of that nation.— Luke 3:16, 17.
Although the Lord specially blessed this communistic
arrangement in the beginning of the Gospel age, it was, we
believe, for the purpose of drawing to the truth the unselfish
lovers of righteousness and peace.
For the same reason
he blessed the church at that time with peace, and with
“ favor with all the people.” After the communistic arrange­
ment and the favor with the people had been permitted for
a time, and had accomplished their work, of gathering cer­
tain characters to the church, the Lord broke up the ar­
rangement entirely, and scattered the church through per­
secution and disfavor with the people “ everywhere.”
do we believe that it was ever the intention of the Lord
that his people should live in a communal manner during
this Gospel dispensation. But on this subject we refer the
reader to an article in our issue of Sept. 1, ’95, entitled,
“ They Had All Things in Common.”

We publish the following as an evidence of the fact that
the Lord is pleased occasionally to grant physical healing,
probably as an indication of the approach of the “ times of
restitution.” (Acts 3:19-21)
The sister does not mention
the tenor of her prayer; but anticipating queries we would
refer inquirers to the articles on prayer and faith healing
in our issues of July 1 to Sept. 1, and suggest further that
if in her place the strongest prayer we could offer con­
sistent with our consecration of all to the Lord, would be—
to tell the Lord (1) of our unbounded confidence in his
ability to heal, if he saw best so to do; (2) of our desire
to have his will done whether it be for our life or death,
our sickness or health; (3) of our earnest desire to serve
him, and our determination to use whatever strength and
health and ability he saw best to grant in his service— as
called out of darkness into his marvelous light. (4) There
wo would rest the case—
“ Content, whatever lot I see,
Since ’tis my God that leadeth me.”
Dear F riends :— I have been in the valley of the shadow
of death, and my restoration to life and health is thought
by many to be little if anything short of a miracle. Having
been crippled for over thirty years by spinal and sciatic
rheumatism, I had no hope of ever recovering and was
iesigned to the Lord’s will. In January, ’94, I fell on the
ice, resulting in concussion of the spine and fracture of the
Hip joint, breaking two principal bones. For three months
I was unable to move a finger. Friends sent me three of
the best surgeons they could find, and all three agreed that
it was useless even to prescribe for me, that recovery was
impossible. Finally, when all looked for me to die at any
instant, a poor old colored friend, a Christian woman, said
to me, “ You never tried Doctor Jesus. He can cure you.
Now pray with me, and rejoice; for we will be heard.” So
we prayed, and soon I noticed an improvement. Today I
am not only better in health, but I can walk better than
in thirty years, and all traces of my old infirmity are
While I lay helpless, I thought how I would try to lead

others to the light. I had often thought to devote my time
and labor to the Lord and his kingdom work, and am long­
ing to do so now, if it be his will. I thought of your
tracts, and especially of “ Do You Know.” I have delayed
too long now, God forgive me this sin. I can offer some­
thing on “ Good Hopes,” as the Lord has sent me a pension.
The time is at hand, the Kingdom is at the door. O may
I be found worthy to work for it, and to enter into its glory,
is the prayer of
Your friend and servant in the Lord,
MRS. e. s. l----------.
The following letter is from a “ Quakeress,” or “ Friend,”
who had long followed the Lord according to the light
possessed, but failed to recognize him as having “ bought
us” by the sacrifice of himself. Thank God, she has found
the only “ door,” the only “ way” to God, and has entered
as a true sheep into the fold of the true Shepherd. Alas!
how many excellent moral people, blinded by the Adversary,
fail to find the only gate to the true “ narrow way.” Thank
God! the hour is near when all the blinded ones, who are
now feeling after God, shall have the eyes of their under­
standings opened and shall find the “ way.” (Compare Acts
17:25-27; Isa. 29:18; 42:16)
But what shall we say to
comfort or encourage those whose eyes have seen the love
of God and of Christ, manifested in the “ ransom for all,” and
whom the love of Christ has not constrained to love in
return nor to be his disciples? Ah! theirs is a much more
serious case; and we know of nothing in God’s Word for
their encouragement, except it be the suggestion of beating
with “ many stripes,” which may be understood to signify
some hope of a blessing through tribulation, if then prop­
erly exercised by it.
There is a good suggestion in the letter for some, re­
specting the propriety and necessity of definitely accepting
the Lord by faith, and of making a positive covenant with
him upon the only terms,— full, free, unreserved, joyful selfsurrender, as preceding the evidences of full acceptance.
Dear F riend :— Just a word to thank you for your letter
and prayer, which has not been altogether without answer,

[2 0 9 0 ]

January 1, 1897



and for the W atch T oweb, which came two or three days ago.
I think my error has been that I have taken the right
of sonship too much as a matter of course, instead of
realizing that the disobedient child is not in the true sense
a child of God. From the condition of disobedience Jesus
has purchased me at the heaviest possible cost, and I have
been enjoying the redemption or the purchased blessings
without rendering to him due gratitude in return. I have
not taken him into account as I ought.
By degrees it came to me that a definite act of faith
was required of me. I must cast myself unreservedly, with­
out doubt or fear, upon Jesus Christ as a Saviour, and trust
him for righteousness. I winced at the thought of such a
complete surrender; but, when Jesus bent to ask me to give
him my heart “ once for all” and “ now,” I found there was
no escape, I was already a captive; and that the sweetest
possibility in all the world would be to be his “ prisoner,”
“ bond-servant,” subject, slave only to follow and serve him
henceforth; relying upon him alone for ability to do so.
And so “ once for all” with Bunyan’s Pilgrim I have
dropped my burden at the foot of the cross. Now I go to
my comparatively neglected Bible having given myself once
for all to a neglected Saviour. And if to be baptized into*
* See Baptism and its Import; discussed in our issue June 15, ’ 93.
V ol.




Jesus Christ is to be baptized into his sufferings and death,®
I will choose these in preference to any present health or
exemption from trial, unless it be made very clear to me
that I am to do otherwise. I believe that the redemption
gives us health sufficient to do all that the Father expects
of us, and I will not ask for more.
Very gratefully,
[That is a good point to keep in memory; preservation
of health and faculties is as truly to be esteemed provi­
dential as restoration when impaired; although not generally
so esteemed.
And afflictions (physical or financial) are
sometimes blessings: One of old wrote, “ Before I was afflicted
I went astray.” Another wrote, “ My son, despise not thou
the chastening of the
Lord, nor
faint when thou art rebuk
of him; for
whom the Lord loveth he chasteneth,
scourgeth every son whom he receiveth.”
All of the saints, “ sons,” receive some chastisements:
some in one way, some in another; some in ways that all
can see, some in ways that none but themselves know: some
learn the lessons slowly, and some more rapidly: but all
have need of divine
direction and correction. Unless dis­
ciplined and pruned they will not bear the fruits of the
spirit in such profusion as the Master seeks; and unless
fruitbearers they are cumberers of the Vine and will be
“ cut off.”— E ditob.]


No. 2

Tendencies already noted, toward a combination of religious
sentiments in sympathy with “ political reform” movements,
are step by step making headway, preparing for the pre­
dicted politico-religious “ confederacy.” (Isa. 8:12)
give evidence of four things:
(1) that the “ form of godli­
ness” and outward ceremony flourish as the Apostle predicted
(2 Tim. 3 .5 ) ; (2) that personal, vital godliness and clear
appreciation of the divine mind are decreasing; (3) that the
nominal church contains so much of the world and its spirit
as to be ready for the move; (4) that the worldly, while
unconverted in the true sense, are greatly influenced by re­
spect, fear and public sentiment, and see no danger from the
We are far from claiming, as many do, that our day is
witnessing a general decline of moral and religious sentiment.
On the contrary, we hold that these sentiments are more
general perhaps than ever before, as witnessed by the philan­
thropies and charities of both public and private support,
and the increase of humane and kindly sentiment. But we
claim that while the civilized world is much brighter and
better as a whole than it ever was, because of the diffusion
therein of the Gospel light, yet the mass of the church, the
light-bearers, are declining in intelligent faith and zeal and
approaching the worldly standard about as fast as the world
has been approaching the Christian standard, so that the
world and the nominal church have again come close to­
gether;— closer than at any time before during the present
century; so close that to many it appears that, to fully in­
stall the Millennium— the triumphal reign of the ehurches—
only the three following “ reforms” are needed, viz.— (1) In­
sert the names of God and Christ in the United States Con­
stitution; (2) compel professing Christians to take a more
active part in politics, form Good Citizenship Leagues, etc.,
and learn to outwit Satan at his own game; (3) by so doing
obtain prestige and power enough to influence legislation to
the enactment of stringent Sunday laws which would at least
make us look like a religious people; also suppress the social
evil and break up present “ rings,” or else convert them to
the new religio-political program. Later on it will do to
enforce religious worship and have the public servants attest
their fidelity by attending in squads and in uniform. .The
appointing of obligatory fast days and thanksgiving days as
is and has long been the case in countries thoroughly domi­
nated by Roman Catholicism will follow later. The next step
would be to suppress all literature antagonistic to this union;
symbolically behead it (Rev. 20:4— like John the Baptist) for
pointing out the wrong of the professed bride of Christ being
united to the world. Then, later, when questions would arise
as to ichat would constitute Christian worship, the Supreme
Courts could be called upon to define more and more ex­
plicitly what is, and what is not, Christian faith and worship.
Such a reign of the churches will be but the counterpart
to the reign of Papacy during the dark ages, except that it
will be a more enlightened reign, from the fact that general
civilization has progressed, and general intelligence will have
some weight.

But that reign will be short. Worldliness, being merely
covered with a thin outward veneer of religion, will speedily
assert its true nature— selfishness, envy, malice, hatred and
strife. But it will not be left thus to disintegrate: its fall
will be sudden; it will be utterly disrupted by the “ great
earthquake” (Rev. 16:18), the revolt of the masses, precipi­
tating the anarchy foretold in Scripture, in the midst of
which the dominions of this world shall pass into the hands
of the true Kingdom of God, when the true Millennial reign
will begin.
The fact is that the faith of the church has always been
the most pure and fervent when under opposition and even
persecution from the world. There can be no ground for
union between the church and the- world except as the church
wholly or in part loses sight of or abandons the divine pro­
gram. Our Lord’s example and precepts are applicable to
all of his followers yet, and will continue to be so until the
“ present evil world” shall give place to “ the world to come”
and its Messianic kingdom. Our Lord declared, “ Ye are not
of the world. I have chosen you out of the world. Marvel
not if the world hate you, ye know that it hated me before it
hated you. If ye were of the world, the world would love
its own.”
The present effort to unite the church and the world
more closely, like the successful efforts of the past, is only
a trap and a snare by which the great Adversary would
divert attention from the true work of the church— her self
purification and separation from the world, by which her
light would shine upon the world with greater clearness, con­
vincing of sin, of righteousness and of a coming judgment.
But as in the past a falling away of the majority into
worldliness served to separate the Lord’s “ jewels,” so now
such a separation is in progress. And it is for this “ jewel”
class that God is supplying the light of present truth;—
clearer light on the “ransom” and its present and future
results; on the “ royal priesthood” and its present sacrificing
and future glory; on Covenants and their fulfillment; on the
Kingdom now in embryo suffering violence, and by and by
in glory and power the blessing of all the families of the
earth; on the fulfillment of prophecies which prove that we
are in the “ harvest” of this age, and that the great Reaper
is present, “gathering together his elect,” his jewels.
The champions of church and state have been rejoicing
considerably over two incidents which they consider favorable
to their cause,—
(1) A Supreme Court decision which, although indirect,
can be, and no doubt later on will be, construed to signify
that the United States Government is in some sense a re­
ligious, a Christian government, and become a basis for
Christian laws and regulations, and not merely laws of Jus­
tice. All should know how many narrow meanings have been
given to the term. “ Christian regulation,” by various wellmeaning, but grossly deceived, parties in the past.
(2) President Cleveland in his last Thanksgiving-dav
Proclamation departed from all past usage by mentioning

[2 0 9 1 ]

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